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■ 욥기 26장
1. 욥이 대답하여 가로되
But Job answered and said ,
2. 네가 힘 없는 자를 참 잘 도왔구나 기력 없는 팔을 참 잘 구원하였구나
How hast thou helped him that is without power ? how savest thou the arm that hath no strength ?
3. 지혜 없는 자를 참 잘 가르쳤구나 큰 지식을 참 잘 나타내었구나
How hast thou counselled him that hath no wisdom ? and how hast thou plentifully declared the thing as it is ?
4. 네가 누구를 향하여 말을 내었느냐 뉘 신이 네게서 나왔느냐
To whom hast thou uttered words ? and whose spirit came from thee?
5. 음령들이 큰 물과 수족 밑에서 떠나니
Dead things are formed from under the waters , and the inhabitants thereof.
6. 하나님 앞에는 음부도 드러나며 멸망의 웅덩이도 가리움이 없음이니라
Hell is naked before him, and destruction hath no covering .
7. 그는 북편 하늘을 허공에 펴시며 땅을 공간에 다시며
He stretcheth out the north over the empty place , and hangeth the earth upon nothing .
8. 물을 빽빽한 구름에 싸시나 그 밑의 구름이 찢어지지 아니하느니라
He bindeth up the waters in his thick clouds ; and the cloud is not rent under them.
9. 그는 자기의 보좌 앞을 가리우시고 자기 구름으로 그 위에 펴시며
He holdeth back the face of his throne , and spreadeth his cloud upon it.
10. 수면에 경계를 그으셨으되 빛과 어두움의 지경까지 한정을 세우셨느니라
He hath compassed the waters with bounds , until the day and night come to an end .
11. 그가 꾸짖으신즉 하늘 기둥이 떨며 놀라느니라
The pillars of heaven tremble and are astonished at his reproof .
12. 그는 권능으로 바다를 흉용케 하시며 지혜로 라합을 쳐서 파하시며
He divideth the sea with his power , and by his understanding he smiteth through the proud .
13. 그 신으로 하늘을 단장하시고 손으로 날랜 뱀을 찌르시나니
By his spirit he hath garnished the heavens ; his hand hath formed the crooked serpent .
14. 이런 것은 그 행사의 시작점이요 우리가 그에게 대하여 들은 것도 심히 세미한 소리뿐이니라 그 큰 능력의 우뢰야 누가 능히 측량하랴
Lo, these are parts of his ways : but how little a portion is heard of him? but the thunder of his power who can understand ?
■ 주석 보기
【욥26:1 JFB】욥26:1-14. Job's Reply.
【욥26:1 CWC】[THIRD SERIES OF THE DEBATE]
(1) With Eliphaz, 22-24.
(a) Speech of Eliphaz, 22.
(b) Reply of Job, 23, 24.
(2) With Bildad, 25, 26.
(a) Speech of Bildad, 2$.
(b) Reply of Job, 26.
(3) With Zophar, 27-31.
(a) * * * * * *
(b) Continuation of the reply of Job, 27-31.
The last speech Eliphaz makes, chapter 22, is a grand effort to refute Job based upon the latter's appeal to facts. There is more severity in it than he has shown before. He charges Job with cruelty, oppression and injustice as a magistrate. Therefore, no wonder such calamities had come upon him. Using the deluge as an illustration, he shows how God must deal with the wicked according to their deserts. Job is exhorted to acquaint himself with God and be at peace with Him, and all might yet be well.
Job replies pathetically. He has no human help, but turns to God. O, that he might come before Him! He cannot seem to find Him, yet he has confidence in Him. His own integrity is once more asserted. It was not true that God always dealt with men on earth in accordance with their character. The wicked often have long prosperity, though he admits they will ultimately be cut off.
Bildad attempts a reply in chapter 25, and yet he seems to realize that the controversy is decided, for he contents himself simply with a description of the power, wisdom and majesty of God, closing with the sentiment expressed before concerning the comparative impurity and insignificance of man. Bildad has, in fact, yielded the argument and retires from the field.
Job speaks in chapter 26 in a strain of irony. His friends have not enlightened him very much. His own views of the greatness of God are superior to those of Bildad. Notice the sublime description of the divine majesty which follows.
Zophar should have replied, but his lips are closed, and Job himself proceeds more calmly in chapters 27 to 31. Once more he refers to the government of God, giving, as Barnes expresses it, "a most beautiful description of the search for wisdom, detailing the discoveries of science in his time, and saying that none of them could disclose it, and concluding that true wisdom can only be found in the fear of the Lord. Once more he maintains his integrity, and concludes that if God would come forth and pronounce a just judgment on him, he would take the decision and bind it on his head as a diadem, and march forth with it in triumph."
【욥26:1 MHCC】Job derided Bildad's answer; his words were a mixture of peevishness and self-preference. Bildad ought to have laid before Job the consolations, rather than the terrors of the Almighty. Christ knows how to speak what is proper for the weary, 사50:4; and his ministers should not grieve those whom God would not have made sad. We are often disappointed in our expectations from our friends who should comfort us; but the Comforter, the Holy Ghost, never mistakes, nor fails of his end.
【욥26:2 JFB】2, 3. without power … no strength … no wisdom—The negatives are used instead of the positives, powerlessness, &c., designedly (so 사31:8; 신32:21). Granting I am, as you say (욥18:17; 15:2), powerlessness itself, &c. "How hast thou helped such a one?"
savest—supportest.
【욥26:3 JFB】3. plentifully … the thing as it is—rather, "abundantly—wisdom." Bildad had made great pretensions to abundant wisdom. How has he shown it?
【욥26:4 JFB】4. For whose instruction were thy words meant? If for me I know the subject (God's omnipotence) better than my instructor; 욥26:5-14 is a sample of Job's knowledge of it.
whose spirit—not that of God (욥32:8); nay, rather, the borrowed sentiment of Eliphaz (욥4:17-19; 15:14-16).
【욥26:5 JFB】5-14. As before in the ninth and twelfth chapters, Job had shown himself not inferior to the friends' inability to describe God's greatness, so now he describes it as manifested in hell (the world of the dead), 욥26:5, 6; on earth, 욥26:7; in the sky, 욥26:8-11; the sea, 욥26:12; the heavens, 욥26:13.
Dead things are formed—Rather, "The souls of the dead (Rephaim) tremble." Not only does God's power exist, as Bildad says (욥25:2), "in high places" (heaven), but reaches to the region of the dead. Rephaim here, and in 잠21:16 and 사14:9, is from a Hebrew root, meaning "to be weak," hence "deceased"; in 창14:5 it is applied to the Canaanite giants; perhaps in derision, to express their weakness, in spite of their gigantic size, as compared with Jehovah [Umbreit]; or, as the imagination of the living magnifies apparitions, the term originally was applied to ghosts, and then to giants in general [Magee].
from under—Umbreit joins this with the previous word "tremble from beneath" (so 사14:9). But the Masoretic text joins it to "under the waters." Thus the place of the dead will be represented as "under the waters" (시18:4, 5); and the waters as under the earth (시24:2). Magee well translates thus: "The souls of the dead tremble; (the places) under the waters, and their inhabitants." Thus the Masoretic connection is retained; and at the same time the parallel clauses are evenly balanced. "The inhabitants of the places under the waters" are those in Gehenna, the lower of the two parts into which Sheol, according to the Jews, is divided; they answer to "destruction," that is, the place of the wicked in 욥26:6, as "Rephaim" (욥26:5) to "Hell" (Sheol) (욥26:6). "Sheol" comes from a Hebrew root—"ask," because it is insatiable (잠27:20); or "ask as a loan to be returned," implying Sheol is but a temporary abode, previous to the resurrection; so for English Version "formed," the Septuagint and Chaldee translate; shall be born, or born again, implying the dead are to be given back from Sheol and born again into a new state [Magee].
【욥26:5 MHCC】Many striking instances are here given of the wisdom and power of God, in the creation and preservation of the world. If we look about us, to the earth and waters here below, we see his almighty power. If we consider hell beneath, though out of our sight, yet we may conceive the discoveries of God's power there. If we look up to heaven above, we see displays of God's almighty power. By his Spirit, the eternal Spirit that moved upon the face of the waters, the breath of his mouth, 시33:6, he has not only made the heavens, but beautified them. By redemption, all the other wonderful works of the Lord are eclipsed; and we may draw near, and taste his grace, learn to love him, and walk with delight in his ways. The ground of the controversy between Job and the other disputants was, that they unjustly thought from his afflictions that he must have been guilty of heinous crimes. They appear not to have duly considered the evil and just desert of original sin; nor did they take into account the gracious designs of God in purifying his people. Job also darkened counsel by words without knowledge. But his views were more distinct. He does not appear to have alleged his personal righteousness as the ground of his hope towards God. Yet what he admitted in a general view of his case, he in effect denied, while he complained of his sufferings as unmerited and severe; that very complaint proving the necessity for their being sent, in order to his being further humbled in the sight of God.
【욥26:6 JFB】6. (욥38:17; 시139:8; 잠5:11).
destruction—the abode of destruction, that is, of lost souls. Hebrew, Abaddon (계9:11).
no covering—from God's eyes.
【욥26:7 JFB】7. Hint of the true theory of the earth. Its suspension in empty space is stated in the second clause. The north in particular is specified in the first, being believed to be the highest part of the earth (사14:13). The northern hemisphere or vault of heaven is included; often compared to a stretched-out canopy (시104:2). The chambers of the south are mentioned (욥9:9), that is, the southern hemisphere, consistently with the earth's globular form.
【욥26:8 JFB】8. in … clouds—as if in airy vessels, which, though light, do not burst with the weight of water in them (잠30:4).
【욥26:9 JFB】9. Rather, He encompasseth or closeth. God makes the clouds a veil to screen the glory not only of His person, but even of the exterior of His throne from profane eyes. His agency is everywhere, yet He Himself is invisible (시18:11; 104:3).
【욥26:10 JFB】10. Rather, "He hath drawn a circular bound round the waters" (잠8:27; 시104:9). The horizon seems a circle. Indication is given of the globular form of the earth.
until the day, &c.—to the confines of light and darkness. When the light falls on our horizon, the other hemisphere is dark. Umbreit and Maurer translate "He has most perfectly (literally, to perfection) drawn the bound (taken from the first clause) between light and darkness" (compare 창1:4, 6, 9): where the bounding of the light from darkness is similarly brought into proximity with the bounding of the waters.
【욥26:11 JFB】11. pillars—poetically for the mountains which seem to bear up the sky (시104:32).
astonished—namely, from terror. Personification.
his reproof—(시104:7). The thunder, reverberating from cliff to cliff (합3:10; 나1:5).
【욥26:12 JFB】12. divideth—(시74:13). Perhaps at creation (창1:9, 10). The parallel clause favors Umbreit, "He stilleth." But the Hebrew means "He moves." Probably such a "moving" is meant as that at the assuaging of the flood by the wind which "God made to pass over" it (창8:1; 시104:7).
the proud—rather, "its pride," namely, of the sea (욥9:13).
【욥26:13 JFB】13.Umbreit less simply, "By His breath He maketh the heavens to revive": namely, His wind dissipates the clouds, which obscured the shining stars. And so the next clause in contrast, "His hand doth strangle," that is, obscures the north constellation, the dragon. Pagan astronomy typified the flood trying to destroy the ark by the dragon constellation, about to devour the moon in its eclipsed crescent-shape like a boat (욥3:8, Margin). But better as English Version (시33:6).
crooked—implying the oblique course, of the stars, or the ecliptic. "Fleeing" or "swift" [Umbreit] (사27:1). This particular constellation is made to represent the splendor of all the stars.
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.